Ethnomedical documentation of selected Philippine ethnolinguistic groups: the Busaos Kankana-ey people of Catengan, ,

A collaborative project of

Philippine Institute of Traditional and Alternative Health Care, Department of Health, Sta Cruz, Manila

University of the Manila, Ermita, Manila

2000 August

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ACKNOWLEDGEMENT

We wish to thank the Provincial Health Office of Mountain Province for the assistance and suggestions given during the initial phase of the study, and Dr Penelope Domogo for the suggestions and referrals on the study sites.

We also thank the people of Besao especially Hon Johnson N Bantog for the permission to conduct the study in his locality, and Ms Joyce Callisen for the guidance and help in the coordination in the study site.

And lastly, we would like to give our deepest thanks to the people of Brgy Catengan, Brgy

Captain Dondie Babake for allowing us to conduct our study in their community, the family of Mrs Vergie Sagampod for the warm acceptance and accommodation given the researcher during the study period, and the healers, mothers, youth members and children for the information that they shared.

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TABLE OF CONTENTS

Executive summary Background of the study Objectives Methodology Review of literature Results Recommendations References Appendices

Page 3 Ethnomedical documentation of selected Philippine ethnolinguistic groups: the Busaos Kankana-ey people of Besao, Mountain Province

EXECUTIVE SUMMARY

An ethnomedical documentation of the Busaos people in Mountain Province was conducted in

March to July 2000. The five-month study focused on the indigenous healers present in the community. The study included the documentation of the health perceptions, beliefs and practices of the Busaos, including the ethnopharmacological knowledge of the community. The ethnohistorical background of the tribe was also included in the study. A total of 57 informants were interviewed for the data collection. A total of 17 medicinal plants were documented.

Documentation of these plants included the local names, the therapeutic indications, the parts used, the preparation, and the direction for use.

KEY WORDS

Ethnopharmacology

Ethnolinguistic

Igorot

Kankana-ey

Busaos

Mountain Province

Cordillera

BACKGROUND OF THE STUDY

Page 4 The Philippines is home to more than 13 million indigenous peoples belonging to more than 120 distinct ethnolinguistic groups. Most of the indigenous Filipinos live in the mountains or their fringes or near the sea. They are found throughout the archipelago. The Busaos tribe is one of them.

Each ethnolinguistic group has a tradition of practices, including those, which refer to healing.

The people have used plants and other natural products from the forest and the sea to treat their sick.

Very few studies have been done on indigenous Philippine medicine. We wish to address the need to document and hopefully, preserve and propagate the beneficial healing traditions of our indigenous peoples. We also wish to search for potentially useful therapeutic agents among the ethnomedical practices before the said healing traditions are overcome by the twin threats of forest and sea degradation and onslaught of lowland mainstream culture.

We hope that with the information that we shall gather from the research, we shall be able to help in the advocacy for the rights of the indigenous peoples and for the preservation of their ancestral homelands as well as for the preservation of biodiversity of the country’s forest and seas.

OBJECTIVES

The study aimed to achieve the following:

1. To document the plants and other natural products being used as medicinal agents by the

Busaos;

Page 5 2. To document their beliefs and practices on health, disease and healing;

3. To prepare culturally acceptable basic health education messages /materials for the

Busaos; and

4. To help in the advocacy to preserve the indigenous people’s ancestral homelands.

METHODOLOGY

The research process was divided into three phases: the preparatory (which included site selection, the PIC processing and review of related literature), the actual data collection and the post research phases. We ensured the active participation of concerned agencies and organizations in the completion of this project.

Preparation phase

A directory of contacts from both private and government organizations as well as individuals was prepared prior to site selection. We solicited suggestions and recommendations on the possible study site based on the following criteria:

1. The community has reputation for indigenous medical /healing practices,

ie, presence of at least 3 actively practicing indigenous healers;

2. Community is living at or near the forest;

3. Community is known to have continually practiced its indigenous traditions;

4. Community has stable peace and order situation; and

5. Community can be accessed using available means of transportation within a

reasonable period of time

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We validated the information regarding the suggested study sites from the identified contacts.

Barangay Catengan of Besao, Mountain Province passed the criteria and was thus selected as the site study. The Prior Informed Consent from the community and local government unit was accomplished next. A permit for the collection of some sample materials was also secured. In the process, a courtesy visit with the provincial and local chief executives regarding the study was done. A non- formal community orientation was also conducted to clarify the objectives of the study. Identification of primary key informants for the study was also tackled.

A month was devoted to literature search in different libraries in Metro Manila and the provinces. This gave the researcher a general understanding of anthropological information on the subject matter. Weekly consultation among other researchers was conducted to discuss and clarify some information gathered during the literature search.

Data collection phase

The first community visit was done on April 2000.The midwife from the community was the assigned point person by the Rural Health Unit of Besao. The researcher was asked to stay in the health center. The first few days was spent in socialization among mothers. The researcher was asked to assist in community activities including cooking for the feeding program, meetings and weighing of children.

As part of the community familiarization, the researcher explored the area with help from barangay health workers. Informal discussion with some community members was also part of

Page 7 the familiarization. Every afternoon, the researcher walked around the community and talked with the children to learn the language. A meeting with Barangay Captain Dondie Babake was held to clarify the process of the study.

The primary methods used were individual interviews and focus group discussion. For the healers, home visitations and interviews were the methods applied. The visits took place during the evenings as most of the healers were already at home from the whole day work. During each interview, the healer was asked about her/his method of healing, diseases he/she can cure, how he /she acquired the power to heal, his/her personal profile including origin, family, worldview.

The researcher was able to observe actual procedures in treating the patients. In one occasion, the researcher was the patient regarding an eye problem. With this experience, the researcher was able to closely observe the methods of the healer while performing her task. Current and previous patients of some healers were also interviewed.

Focus group discussion and semi-structured interview were the methods conducted for the mothers. There were 3 focus group discussions and 4 semi structured interviews conducted. Most of the time, the interview took place at the health center where many mothers attended the activities like feeding, adult literacy, food demonstration and regular weighing. The mothers were asked about their concepts of health, diseases and first –aid management including herbal plants that they used. Semi- structured interview and informal discussion among young people was also applied to validate the information and to further generate data regarding the subject matter. Participant observation method was used in observing the daily life in the community.

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REVIEW OF LITERATURE

THE CORDILLERA PEOPLES

Prof Fred Eggan (1935) noted that there were ten ethnic groups in the Cordillera mountain range. He further divided the Cordillera people into the northern and eastern groups which were composed of the Northern Isneg or , Southern Isneg, , Tingian, and Gaddang; and the southern and western groups composed of the Bontoc, Lepanto, North and South Kankana-ey, and Ibaloi.

Mountain Province

One of the provinces in the Cordillera region is the Mountain Province. It has ten municipalities namely, Bontoc, , Besao, , Sadangan, , , , and . Bontoc is the capital municipality of the province. Mountain Province is bounded on the west by the provinces of and Ilocos Sur, on the east by Isabela, on the south by and Ifugao and on the north by Kalinga. Along its borders are the high peaks of Mt Sipitan, Mt Amuyao, Mt Data, Mt Patoc and Mt Camingingel. Mountain Province has two seasons: the rainy season from April to September and the dry season from October to March. March to April is the warmest period, while December is the coldest period with temperatures occasionally reaching freezing point. Based on the 1990 NSCO census, Mt Province had an estimated population of 158,311. Igorot is the generic term used to refer to the inhabitants of Mountain Province and to the language.

Physical description of Besao

Besao, our study site, is in the western part of Mountain Province. It is bounded on the west by

Quirino (Ilocos Sur), on the north by Tubo (Abra), on the east by Sagada and on the south by

Tadian. Besao is 28 km from Bontoc and 164 km north of . It is reached from Baguio via

Halsema Highway also known as “ Mountain Trail”. Besao has a mountainous terrain and is around 1,400 meters above sea level (ASL). The present site of the municipal hall is about 1,500 meters ASL, while the nearby Mt Mogao is 1,600 meters ASL. Mt Sisipitan, the tallest peak of

Besao is around 3,000 meters ASL while the lowest lying areas of the Balasiyan Delta ranges from 400-600 meters ASL. Two rivers, Layogan and Guinawang meet on the west with the rich and promising Balasigan River that drains into Ilocos Sur. Northern Kankana-ey is the official name for the language spoken by the people of Besao.

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History

The place is the origin of the race called Busaos. The Busaos were the people who imposed on the Buriks and Itetepanes their warlike valor. The Buriks are from the eastern part of Tadian and the Itetepanes are found in some parts of Kalinga near the border of Besao. Besao derived its name from the word buso, which means headhunters. One reason why people in this part of the Central Cordillera live in clusters is to be secured from tribal hostilities where the enemy is also referred to as buso. Presently, the town is composed of 14 barangays. Based from the 1995 NSCO report, the population was 9,147. For the past decade, an average decrease of 62 people per year was noted. This drop in population was attributed to out migration due to various reasons including economic, political, social and educational opportunities that the municipality cannot provide.

Physical features

The Busaos are better built physically with a more aquiline nose and a lighter skin color than the

Itetepanes and Buriks. They are tall and well proportioned. According to some mothers, the reason why many Busaos retain their native physical look is the rare inter-marriage between the

Busaos and foreigners. They do not find the foreigners attractive. Marriage with other Filipino ethnolinguistic groups is accepted. Until now, the Busaos are very simple in their own way. The ladies usually have long black hair, fair skin with some pinkish color on the cheek. Their eyes are usually dark brown, the nose is small but prominent and there is a ready smile from their lips.

Men have wide shoulder bone, brown skin, black hair and regular height for their weight.

Life cycle

Pregnancy and delivery

Kankana-ey people believe that the arrival of a child stabilizes marriage. During pregnancy, a manse gaga is performed. This is a simple ritual done to find out whether the omen is good.

They butcher a chicken or pig for sacrifice. Kankana-eys never laugh on deformities of others, as

Page 10 it would lead to the same deformities in their own child. At birth, the mother would just lie on the floor and find something to push against with her feet unlike other Igorots who have their own birth huts. In case of complicated delivery, they summon the relatives for they believe that the child wants to have all its relatives around him when he is born.

After birth

Northern Kankana-eys place a sign in front of the house to ward off disease-bringing spirits. Usually, a 1- meter long stick of old black pinewood, which can only be found buried in the ground in the mountains, is used. The name of the baby is taken after the first person, who is of the same sex, who comes to see the baby.

Infancy to adulthood

The mother stays in the dwelling for some time to give the needed care of the infant. As the infant grows up, the father also participates in taking care of the child. The training of the child is undertaken with care and restraint so as not to shock the child. At first, the child is told not to do a thing. Normally, a Kankana- ey child spends much of his time on the ground floor of the dwelling. Some time later a child will soon learn in a playful manner how to crawl or toddle toward the yard himself. As soon as a child can walk, he is left at home almost all day long under the care of an older sibling. After a few years, he will be introduced to various tasks. Boys are usually exposed to fieldwork while girls get training in household chores. No puberty rite is held to mark transition of childhood to adolescence. Maturity is simply well recognized when he/she is more capable of being charged with greater responsibilities.

Economic life

Even in the old times, Kankana-ey people lean on agriculture as their primary means of living. The chief crop raised in their irrigated fields is rice of which two major varieties are known. The first is kintoman, which is described as brownish and large grained. Saranay or bayag is the second variety that though whitish and small grained is considered to be of inferior quality. Aside from farming, old Busaos also engage in animal domestication, hunting, fishing and trade. They raise chicken, dogs, pigs and cattle. Chicken and pigs usually serve as ceremonial animals. Hunting is practiced but in a very limited scale. Some animals found there are ugsa (deer), wild pigs, and some wild birds. Fishing, on the other hand, is also practiced but very rarely.

Medical system of the Busaos

Kankana-ey people have various ideas regarding disease. Negligence towards the family and the community such as theft leads to diseases on social grounds. For example, the northern Kankana-ey is familiar with the batud, chronic hepatitis with ascites. They characterize illness with anatomic terms. Many names for disease consist of the name of the body part plus the appendage mansakit which means painful or unhealthy. Examples are mansakit di dubdub, which is chest or heart pain; mansakit di eges or stomack pain and mansakit di siki or pain in the leg.

Page 11 THE STUDY SITE

Origin of Barangay Catengan

Like many communities in the Mountain Province, Barangay Catengan has also its own story.

According to some alapo, long time ago, the southern tribe or Iyabagatan, which is now Tadian and the Ilobo or the northern tribe, which is now Besao, were warring headhunters. Each tribe had its own allies. They did it for valor, vengeance or as a punishment for crossing a delineated boundary while hunting. One time two hunters from both parties incidentally met while pursuing the games that had crossed over the boundaries in opposite directions. The two hunters were about to fight but the man from Ilobo climbed a bowen tree. He stayed there for a long time while the enemy at the ground kept on waiting for him to come down. When the man on the tree came down, the enemy gave him food to eat instead of killing him. It was customary that if one gave food or shelter to an enemy, he should not kill that enemy and he should not be killed.

They then sat down and agreed to tell their people not to kill one another. As a sign of acceptance, each party would build a visible fire on a designated mountain. It came to pass that this agreement was fulfilled. The Ilobo people built a fire in the Ato that is now upper part of

Sitio Bunga while the Iyabagatan built their fire in Napay-a, which is now near Brgy Ilang in

Tadian. The two men served as ambassadors of goodwill and the parties met midway. It was in

Napay–a where they agreed to stop killing one another. They performed the Dong-as, which was a war dance as a cleansing ritual and to

be performed during intermarriages.

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To seal their agreement, the Ilobo people sent Langbao and his wife to settle in the place. The

Iyabagatan sent a couple named Amgao to Mabalite. As an ally, Bagnen sent Payakpak and his wife to settle in the mountain adjacent to Langbao’s. They named the place Catengan meaning “ it is a midway and resting place”. To date, the descendants of Langbao is on the 8th generation

Physical description of Barangay Catengan

Barangay Catengan is one of the 14 barangays of the town of Besao. It is bounded on the east by

Barangay Payeo, on the west by Brgy Laylaya, on the north by Brgy Tambuan and on the south by Brgy Ilang, Tadian. It has 2 sitios, Sitio Bunga and Catengan proper. Accessible by jeepney through rough road in 3 hours, it takes 3-4 hours on foot. There was no exact land area recorded.

The land boundary is still a big issue with the adjacent barangay and municipality. The community’s population is 837 composed of 436 males and 401 females, based on the 1999

RHU survey. There are a total of 184 families. The people belong to the Aplai tribe (one of the tribes living in the mountain of Besao) and speak Kankana-ey.

Climate

Barangay Catengan is one of the coldest spots of the district. Being situated in the Gran

Cordillera Central, the community has two pronounced seasons, wet season from May to

Page 13 October; dry season covers the rest of the year. The community enjoys cool climate especially during the last quarter of the year and the first two months of the succeeding year. Most of the time, the community is very windy, cold, and misty with occasional drizzles.

THE CULTURE AND TRADITIONS OF BARANGAY CATENGAN

Clothing and accessories

According to the Busaos, during the early times the women wore the geteng (tapis) with red, green, white and black weaving colors for the lower part, and the bado or the plain white blouse with short sleeve for the upper part. The bacget or woven white cloth served as belt. They also wore necklace and some beads or batek on their head. The men wore the G-string, and the white color bedbed cloth on the head. The present ways of dressing among the Busaos are like those of the lowlanders. During ordinary days, both men and women are dressed in maong pants and t- shirt; older ladies are dressed in long skirt and long sleeved polo while children usually wear pajamas and t-shirts. Some alapos still wear their old earrings, with their arms tattooed and feet bare. Ladies usually put a piece of cloth to protect their head from the sun especially when working in the fields. In spite of the outside influences, the Kankana-ey people still recognize the importance of their indigenous dress; they still wear these cloths during significant occasions in the community like weddings, festivals, and foundation days.

Page 14 Dwelling

Houses are built in clusters. In the early times, the inatep is made of kugon and pine tree. This tiny house has only one room, which would measure at most 30-cubic meters without windows or vent. They put some fire outside their inatep to warm them during the cold nights. According to the Busaos, the difference between their houses and those of the

Ifugaos’ is that their agdan is permanent. The remove their agdan during the night. With the more frequent coming of guests, the Busaos started to build bigger houses. These houses are usually two-storey wooden building with two bedrooms, a small living room and a kitchen. Flat steel is used to cover the entire building. The Busaos also adapted the use of modern appliances.

The houses have radio, TV set, gas stove, living room set, and refrigerator. Some families can afford to have a VHS player.

The Busaos are also fond of watching telanovelas like the famous Rosalinda and Saan Ka Man

Naroroon. In the kitchen, they use blender and pressure cooker. It is observed that Busaos families usually collect as many casseroles as possible because they believe that when their children start to go to the city for education, they will get everything in the kitchen and nothing will be left for them to use. It is also observed that the fixtures and some furniture are smaller than the usual size. This is in consideration for the children who are part of the family. Near their houses are the rice granary and the house for pigs and chickens. They also have ornamental plants around their houses.

Daily routine

Page 15 The Busaos wake-up at about 5:30 to 6:00 o’clock in the morning. They start the day with etsa or mountain tea, a native herb dried under the sun. The mother or the elder daughter prepares the wacgat or breakfast. After eating the wacgat, the father and the older children go to the field for aegey (farm work). The mother and elder daughter will do the household chores like cleaning the house, laundry and the mansaod (feeding the pigs, chicken and dogs). After this, they will proceed to the field. At about 11:00 o’clock, the mother or the daughter will go back home ahead to cook kag-ao (lunch). In some instances, when the payem is near, or if there are not much work to do, everybody working in the payem will come to the house for kag-ao. After lunch, a few minutes will be allotted for resting while the mother will do the cleaning of the kitchen. They will go back all together to the field to continue the work. After the aegey, the elder son will do the manpastol (visiting farm animals) while others will do the mansaod. The mother will again cook for masde labi or supper. While waiting for supper, the children will take men-amas.

Busaos take their bath during the night after the long work in the field and despite the coldness of the place. They are fond of bathing and are easily the cleanest people in this mountain. After dinner, the father will seat outside the house to take some tobacco. The mother will prepare the kama (bed) and oles (blankets) for sleeping. Sometimes, children will go to a neighboring house to watch VHS films, while the father will have a drinking session with some friends.

Religion

Most Busaos belong to the Episcopalian church. In the entire Mountain Province, the municipalities of Sagada and Besao do not have a Roman Catholic Church building. Although there are many new religions being introduced, the community strictly observes the teachings of

Page 16 the bible. Igorots have been known for their code of ethics and it is very important value for the community. They believe that each person should respect the properties of others and to be brother and sister to all. They never tell lies for the good anitus do not live with liars. They believe that in everything they do, there is an Inana who always watches them. Ordinary Busaos family usually starts meal with a common prayer. Every Sunday, Busaos come to the chapel for

Mass; children come with their mother and occupy the available seats. Men remain at the back.

The Anglican priest leads the ceremony. The Mass is composed of reading from the Holy Bible and community singing. The Holy Bible, written in Kankana-ey, was prepared by the Summer

Institute of Linguistics (SIL). The Mass usually lasts for 2 hours.

Food

The Busaos people are very simple in food preference. Usual meals consist of rice and vegetables. They usually boil or fry the vegetables. In case there are children in the family, they will add water to the vegetables to have some soup for the children. They do not usually use onion and garlic. Most of the households use iodized salt. Sometimes, ikan or lamas (fish) bought from the is served. Tilapia and bangus are the two common fish varieties available in the locality. These are sold by a lady from Dagupan City. Ordinarily, 1 kilo of tilapia costs about P 75.00-P80.00. Pork and beef are very seldom served; the only time that a family will have meat in the table is when somebody from the community butchers a pig or cow and sells it to the community. Busaos are not coffee drinkers, they prefer etsa or milk. They are not also fond of sweet foods.

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Political aspect

Although the Busaos follow the prevailing political system, they still look up to the indigenous political system through the dap-ay. The dap-ay provides for a council of elders composed of old men in the community. The dap-ay is a system where the respected elders in the community met to discuss issues and problems concerning their tribe. The community respects these elders for their wisdom and sense of justice. They are looked upon for advise and counsel. They are also very effective in settling disputes among the people.

Peace and order

According to some Busaos, they were not involved in any tribal war in the past. They believe that anything could be settled in a peaceful way. They feel uneasy when the topic of peace and order is discussed. One lady disclosed that in 1985-1986, the insurgency problem had also reached their place. In Tambuan, Sitio Dandarak, there were several encounters between the

NPA and the government military. Every time that an encounter happened, the NPA would run towards the direction of Besao. The NPA reached their village - the reason why the government established a military camp in their community. During this time, men were extra careful so that they would not be suspected to be NPA members or supporters. Curfew was also imposed in the community. The community people assured the military officer that nobody from their village had been a NPA member. The military stayed with them for 3 months.

Dormitories

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The dap-ay is a house for men and boys to sleep in or a clubhouse for them to meet. The building is made of pinewood for the walls. Stones are closed in with mud to make them very tight so that the dap-ay will be warm. It is rectangular in shape and there is no window. There are 3 dap-ay buildings in the community. Gentlemen between 18-25 years old are the regular occupants of the dap- ay. According to one of them, there are about 10 gentlemen in a dap-ay.

During the night, they will all gather near the fire. They will discuss stories about their daily activities, opinions, and views in life. Usually the older men in the group teach them and give them advise after each discussion. There are no dormitory buildings for girls in the community; one reason mentioned is that most babasang (young ladies) are out in the community for school or work.

Courtship

In the early times, men-alalem (courtship) between a man and a woman happened in the ulog or girls’ dormitory. The man would ask the permission of the older lady sleeping in the ulog to visit the girl. Then the older lady would ask the girl as well as her family if they would allow the man to visit the ulog. Now, this practice is not anymore observed by the Busaos. Young people are independent in their men-alalem. They just decide for themselves. The usual length of men- alalem is one month.

Page 19 The second stage is the mangayum. This time the girl and the man agree to have a boy-girl relationship. Before, the girl would ask an older lady in the ulog if she would accept the love that the man was offering to her. This time, they just inform their respective families about their relationship. The mangayum usually lasts for 3-4 years before the couple decides to have the mentulag or pamanhikan in Filipino. This third stage is the process when both parties will discuss the wedding preparation. The common age for Busaos girls to get married is between 18-

20; it is 20-25 years old for the boys. Although the courtship practices of the Busaos is now influenced by modern times, there were no reported incidents of getting pregnant before the wedding. According to some mothers, one reason for this is that the people still observe high moral values. They avoid being the subject of discussion of the whole community. This will be a shameful experience for the clan. Another reason is that the older people advise young people on the legal implications of being pregnant out of marriage.

Wedding

During the mentulag, both families discuss the possible date of the wedding. The preferred wedding time for the Busaos is from December to May. According to one of the mothers, many from their village marry during these months because of the long vacation from the school and there is less work in the payem. The Busaos have two kinds of wedding ceremony. First, the simple wedding where there is a one-day celebration and only one meal is served for all the visitors. The wedding is open to the whole community. This type of wedding celebration does not use the gong or gangsa and there is no dancing among the visitors. This usually happens among cudo (poor) couple.

Page 20 The second one is the wedding celebration for the baknang (rich) couple. The serving of food starts on the day before the wedding. This is open not only to the people from their village but also to the nearby communities. On the day of the wedding, the gong is played and the dancing begins after the wedding ceremony. Food is served three times. On the day after the wedding, the couple again serves food before the guests return to their respective communities. Three months from the wedding date, the bakid is observed. This is again a whole day of feasting for the community. Three to five months after the bakid celebration, the couple will offer another whole day of serving of food for the community. This is to officially end the cycle of the wedding ceremonies.

According to Manang Vergie, during the early times, the Busaos groom made little use of tattoos but usually put a lizard either on the arms or chest. The bride put some flowers on the arms.

Some traditions are still being practiced. For instance, the bride still wears the traditional Igorot dress; the only exemption is that for some baknang weddings, the bride has the option to wear a white wedding gown while the groom wears the Barong Tagalog during the actual wedding ceremony. They will both change to Igorot dress after the ceremony. The wedding ceremony is officiated by the Anglican priest.

Both families share the expenses for the wedding celebration. Before the actual wedding celebration, both fathers of the groom and bride will do the wen pa konsulta with the elders in the community to ask for advise and blessing for their children.

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Death and burials

When somebody from the community dies (natoy), the first thing that the people specially the elder women do is to prepare and clean the body and place it on the bed. The men will make the longon (coffin), from pinewood. They do not practice embalming. The community will observe the makid- damara or makid -madamaan for 2 days. Makid-damara consists of vigil, singing and prayers for the soul of the dead. On the second day, before the ipon-pon (burial), the longon will be opened so that everybody from the community will do their bay-o. This is the time that each person will have the chance to talk and say goodbye to the dead. They burn their dead in the camposanto. A mass led by an Anglican priest will also be offered.

After 5-7 days, the elder people in the community will pray the luwalo; this is a prayer for the journey of the soul. Food is served by the family of the dead after the prayer. The community believes that if a person dies old, then she/he would have spent his/ her time fully, and the community is happy for the death of this person. In case a young person dies, specially a child, the community is very sad because they believe that the person is not yet able to spend his/ her time specially in doing good things.

THE ECONOMIC ACTIVITIES OF BARANGAY CATENGAN

Land ownership

Page 22 In the early times, the Busaos community had four concepts of land ownership. The gakay or lakon is defined as tribal territory in which incursion by an outsider might lead to tribal war.

Land for common use of the village is known as lamoram, while the tayan is exclusive for clan use and the fukhod is considered individual property. With the coming of the lowland people, these concepts eventually vanished. The only communal property for village use is the forest and the kaingin area. The Busaos have adapted the concepts of written boundaries and titles for land ownership. Although the idea of tenant – landowner relationship is not directly obvious in the present situation among the Busaos, some of the Busaos are only caretakers of their present payem. The only difference of the Busaos from the ordinary farm workers is that each Busao family owns a small piece of land inherited from their Apo.

Farming

The main economic activity in the community is agriculture. For the Busaos, farming is both for men and women. The siputan (rice field) and the um-a (vegetable field) are the 2 types of agricultural areas found in the community. The planting of palay starts in February; they begin to clean the siputan by using the man sama (araro ng kalabaw). They spread the bega (beads of palay) in the siputan; after 4-6 weeks, the paggey will turn into bonobon (seedlings of palay).

This time the bonobon is already mature and ready for planting. The Busaos also use ammonia as fertilizer for the palay; they usually apply the fertilizer after a month from the day of planting.

After 4 months, they start to remove the weed around the field so that the paggey will grow bigger. After another 2-3 weeks, the mansabong (flowering of palay) will occur and the paggey will begin to harden. The Busaos will wait another 3 weeks before they do the men-ani (act of harvesting the palay). They use lakem (karit) in harvesting the palay.

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Gardening

Another source of income for the Busaos is the selling of different vegetables and fruits from their um-a. Vegetables that usually grow in the community are apaya (papaya), sayote, kombasa

(squash), eggplant, potatoes and lu-ot (wild weed). Fruits like avocado, bananas, bayabas and pineapple (wild variety) are seasonal. An ordinary Busaos farmer sells his products around the community asking each household if they want to buy some of his products. Usually it only takes some 2-3 hours to sell the products. Then this is the time for a drinking session with his friends.

Sarisari store

There are 6 sarisari stores in Catengan proper and 3 sarisari stores in Sitio Bunga. Basic commodities like rice, sugar, and canned goods; instant food products and other items are available. There is also a Lingap Store managed by a group of women in the community. They were able to get the funds from the project of First Lady Loi Estrada through the help of the

Department of Social Welfare and Development of Besao. During the time of farming, majority of the stores are closed; they just open the stores after a whole day of work in the payem. The

Busaos still prioritize their economic activity, which is farming. The Busaos also engage in farm animal trading. They sell pigs or carabaos. Usually, the trading of farm animals happens when somebody from the community needs the product for wedding or other festivals.

Other economic activities

Page 24 Some Busaos women are employed as factory workers, sales ladies, clerks or domestic helpers in

Baguio City or abroad.

EDUCATION

One of the most admired values of the Kankan-ey people is their value for education. Among the

Philippines ethnolinguistic groups, the Kankana-ey people are one of the most literate.

Pre-school facility

There is one daycare center in the community. Classes start at 8:00 in the morning and runs for 2 hours every day from Monday to Friday. There is a daycare worker assigned to the center. The

Barangay Council pays the daycare worker.

Elementary school facility

Barangay Catengan has one elementary school. According to Ms Marsha Banawe, a grade six school teacher, the school was established in 1982-83. Presently, the school has an average of 20 students for each grade level.

Page 25

Adult literacy

In Sitio Bunga, there is an on-going adult literacy program for mothers. This is sponsored by the UNICEF (United Nation Children’s Fund) and the Department of Health. Ms. Jane, a BHW was trained to conduct the literacy activity. The Sangguniang Barangay pays for her services. Presently, there are 7-10 mothers enrolled.

HEALTH BELIEFS AND PRACTICES OF BARANGAY CATENGAN

Concepts of health

The Busaos are very much aware regarding new knowledge in terms of health information, maybe because of the available facilities present in each community. According to some mothers, they define a healthy person as one who has no sickness, is active and has a good appetite. This idea is their guide in identifying if their own child is sick. They say that if their child is not active or playing than he /she usually does, or if a child does not eat the regular amount of food that she/he regularly eats, then the child is sick. For some mothers, the importance of cleanliness of each individual also counts to be a healthy person. Also for them, their community is a healthy community if their water is clean, the air is clean and the cases of sickness among community people is low. Some mothers say that kandodongis de daum (unsafe water) and kandodongis naliwas (unclean environment) are the common causes of sickness among people specially children.

First- aid management of common ailments

Page 26 Majority of the people especially mothers still practice the use of herbal medicine. One of the mothers says that the common ailments among their children are perdot (fever) which is described as men-along di ulo ( headache), oyek (cough), boris (diarrhea) which is also described as tek-ke de deum and kamoras (measles) also described as perdot with kamanao (rashes).

For fever in children, many mothers use banana stalk and place it on the head or fore head of the sick child. Some also use cold compress consisting of a small piece of cloth with cold water.

Medicinal plants used include lantana or kantutay and sambong. Lantana leaves are boiled and the decoction is drunk or used as bath.

For cough, many Busaos mother use the NPA plant whose leaves are boiled and the decoction drunk. They also use lantana, rosperos, kutchay and abokado leaves using the same preparation.

Other mothers use dero (honey) and citrus juice.

For boris, Busaos mothers use avocado leaves. The decoction of the leaves is taken like tea.

Other mothers even use unripe banana fruit, which is eaten by the child. According to them, their children suffer from boris because of eating junk foods or dirty foods bought from the store or vendors. Dirty water can also cause diarrhea to their children.

For kamoras (measles), they use boiled bayabas leaves with salt as water for bathing. The leaves of NPA plant are also used- the juice of the leaves is applied all over body of the child. If they see some signs of serious illness, they immediately call the midwife for help.

Page 27 For deworming, they get a stem of young batang (pine tree), peel the stem and let the child chew and eat the young batang. For skin diseases, they also use the leaves of NPA plant for bathing or they get the juice of the leaves to be applied on the wounds. Other first-aid herbal plants they use for children are herba buena, pitcher plant, pansit-pansitan and oregano.

For adults, the common ailments are UTI and naler-ot (rheumatism). They use subosob

(sambong) and go-on or tukon (tanglad) for UTI by drinking the boiled water with the leaves of the herbal plants. They use lana for rheumatism. Most adults take commercial medicine preparations for fever and headache.

Menstruation

A girl is considered a babasang when she has had her first menstruation. There is no particular taboo food but a babasang should not use igod or stone while she has her monthly period because it will cause scars to her skin. Also carrying heavy loads is avoided during these days.

For boys, the sagyet (circumcision) is a step to be a babalo (man). Usually, the sagyet ceremony happens during summer time. An old man from the community does it by using razor blade.

Sagyet is done near the river.

Pregnancy

Page 28 For Busaos, the absence of regla (menstruation) is the first sign of masikog (pregnancy). It is characterized by inaw (loss of appetite), susanwa (vomiting) and maululaw (dizziness). This period lasts for a few months. There are taboo foods like salt and sugar. Before, the pregnant women are not allowed to travel outside their village but now they can enjoy the freedom to travel as long as they take extra care during the travel and are physically fit.

When the pregnant woman is about to give birth, only the husband and the para pa anak are allowed inside the house. They believe that if there other people present during labor, an anitu may come and this can cause difficulties during the delivery of the baby.

Inside the room, the mother is put in a position most comfortable for her with the husband beside her. When the baby is delivered, the sterilized kartip (scissors) is used to cut the umbilical cord

(putuden ang pusig). A thread is used to tie the cord. Water and baby oil are used in cleaning the baby. After the delivery, the mother uses bark from the katan tree. The bark serves as napkin to immediately heal the wounds and stop the bleeding. Foods that the newly mother have to eat include vegetables with bagoong, tengbang or sabeng (made of crabs) and binayo ag paggey

(powdered rice). They believe that these foods help the mother to produce more milk for the baby. The relatives and other members of the community may visit the newborn.

Care of the newborn

After the delivery, the mother can already move around the house and can do some household chores if she has no complications. The baby is usually breastfed. After two weeks, the mother will bring the baby to the clinic for check-up and ask the help of a midwife for registration. The

Page 29 Busaos also allow their children to be immunized. After a month, the baby is already allowed to take a bath with hot water and baby oil.

Healers

There are different types of healers in the community. They are classified according to the methods of healing that they perform and the sickness that they cure. The man-aagas are the healers that cure fractures, body pain, fever, rheumatism and abdominal pain. The man-aagas maybe classified into two types. The first type cures body and muscle pain and fractures and removes cataract. She/ he uses lana and fine leaf or mixed plants and wood from the forest. The second type also cures the same diseases like the first type of man-aagas but the difference is that he/she can remove “death blood” inside the body that cause diseases. She/he does this by sucking the blood. Both types of healers prescribe herbal plants. The healers believe that they acquired their skills from someone who have been connected to them in the past and they believe that this is a gift from God.

The mansip-ok are the healers who believe that the diseases are caused by the anitus around. Mansip- oks can hear, talk with and give commands to these anitus. They seldom advise the use of herbal plants for curing the disease. They perform some rituals like butchering of animals, offering prayers to the dead to help them cure the sick. The anitus or dead persons give them their power to heal.

RECOMMENDATIONS

The following are the recommendations for health education materials based from the observations and interaction of the researcher with the community people especially mothers.

NUTRITION

1. For children

 Role and importance of three basic food groups  Meal planning and preparation of food  Proper storage of food

2. For the pregnant and lactating mothers

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 Role of the nutrients in the body and in the development of fetus  Food for pregnant and lactating mothers  Meal planning and preparation of food

3. For the infants

 First supplementary food for infant  Proper food preparation of supplementary food for infant  Proper care for the food utensil of infant

ENVIRONMENTAL SANITATION

1. Sanitation and hygiene inside the house 2. Proper disposal of garbage  Solid waste of animals  Separation of biodegradable and non-biodegradable materials  Recycling of garbage 3. Proper distance of animal cage and toilets from the house and water source 4. Common ailments acquired in unclean surroundings

PERSONAL HYGIENE

1. Personal hygiene for children  Proper time to take a bath  Proper brushing of teeth  Washing of hands before eating  Cleaning of the body before going to bed  Parasitism among children

4. Personal hygiene for the pregnant and lactating mothers  Proper time to take a bath  Cloth preference  Cleaning of the body before feeding the infant  Dental care  Proper care of hair, nails and ear

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I. TABLE OF PLANTS USED

Scientific name: Blumea balsamifera (L)DC Filipino name (s): Sambong Local name (s): Subosob (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Fever Mature leaves Boil the leaves Drink the Focused group with water. decoction, discussion remove the leaves of 2 individual subosob. interview

Dysuria Mature leaves Boil the leaves Drink the FGD of 5 with water. decoction 3 mothers

Page 32 times a day.

Scientific name: Andropogon citrates DC Filipino name: Tanglad Local name (s): Go-ong (Kankana-ey), tukon (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Dysuria Whole plant Boil plants in Drink the Focused group water. decoction. discussion of 3 mothers

Scientific name: Filipino name: Pine tree Local name: Batang (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks For deworming Steam of young Peel the stem of Chew and eat 3 mothers after batang. young the steam of the mother’s class batang. young batang.

Scientific name: Wedelia biflora Filipino name: Local name: NPA plants (Kankana-ey)

Page 33

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Cough Mature leaves Boil the leaves Drink the Focused group with water. decoction. discussion of 4 mothers

Wounds Mature leaves Chop the leaves Apply the juice Focused group and steam and stem, get of the NPA discussion of 5 the juice of the leaves on the mothers leaves and wounds and stem. cover with gauze.

Galis (skin Mature leaves Boil the leaves Use the Focused group disease) in water. decoction as discussion of 7 bath. mothers

Scientific name: Lantana camara L Filipino name: Local name: Lantana or kantutay (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Fever Mature leaves Boil the leaves Use as hot Focused group with water. compress. discussion of 4 mothers

Cough Mature leaves Boil the leaves Drink the Focused group in water. decoction. discussion of 5 mothers

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Scientific name: Filipino name: Local name: Rosperos (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Cough Mature leaves Boil the leaves Drink the Focused group in water. decoction as discussion of 4 beverage. mothers

Scientific name: Persea Americana Mill Filipino name: Avocado Local name: abokado (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of used use and information remarks Cough Mature leaves Boil the leaves Drink the Focused group in water. decoction as discussion of 5 beverage. mothers

Diarrhea Mature leaves Boil the leaves Drink the Focused group in water. decoction 3 discussion of 4 times a day. mothers

Toothache Small portion Wash and get Put between the FGD of

Page 35 from the seed the small teeth inside the 2 mothers portion of the mouth. seed.

Scientific name: Psidium guajava L Filipino name: Bayabas Local name: Bayabas (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of used use and information remarks Measles Mature leaves Boil the leaves Bathe using the Focused group in water, add decoction. discussion of 3 salt. mothers

Scientific name: Filipino name: Local name: pitcher plant (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Bedwetting Whole plant Wash the whole Let the child Focused group plants, extract drink extract of discussion of 2 water content the pitcher mothers of the pitcher plants. plant.

Toothache Mature leaves Chop the Put between the 2 mothers leaves. teeth.

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Scientific name: Coleus amboinicus Lour Filipino name: Oregano Local name: Oregano (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Cough Mature leaves Chop the Take as a Focused group mature leaves, syrup. discussion of 3 get the juice of mothers the leaves.

Fever Mature leaves Boil the leaves Drink the Individual in water. decoction. interviews of 2 mothers

Scientific name: Artemisia vulgaris L Filipino name: Damong Maria Local name: Herba buena (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Cough Mature leaves Boil the leaves Drink the Focused group in water. decoction. discussion of 6 mothers

Fever Mature leaves Boil the leaves Drink the Focused group in water. decoction. discussion of 3 mothers

Scientific name: Perperomia pellucida

Page 37 Filipino name: Ulasimang bato Local name: Pansi-pansitan (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Dysuria Mature leaves Boil the leaves Drink the Focused group in water. decoction. discussion of 4 mothers

Fever Mature leaves Boil the leaves Drink the Focused group in water. decoction. discussion of 4 mothers

Scientific name: Tinospora crispa L Filipino name: Makabuhay Local name: Maka biag (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Abdominal pain Whole plant Boil the whole Drink the Focused group plant with decoction. discussion of 3 water. mothers

Delayed Whole plant Chop the plant, Drink the juice Focused group menstruation get the juice. 3 times a day. discussion of 3 mothers

Page 38

Scientific name: Momordica charantia Filipino name: Ampalaya Local name: Ampalaya (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Abdominal pain Mature leaves Boil the leaves Drink the Focused group in water. decoction. discussion of 4 mothers

Fever Mature leaves Boil the leaves Drink the Focused group in water. decoction discussion of 3 3 times a day. mothers

Scientific name: Filipino name: Local name: Sapang (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Abdominal pain Dried seed Soak the seed Drink the Focused group into the hot infusion. discussion of 3 water until the mothers water turns dark.

Diarrhea Dried seed Soak the seed Drink the Individual into the hot infusion interview of 2 water until the 3 times a day. community water turns members dark.

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Scientific name: Musa sapientum L Filipino name: Saging Local name: Saging (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Fever Banana stalk Get young Place the Focused group banana stalk. banana stalk on discussion of 4 the head of the mothers sick person.

Scientific name: Filipino name: Local name: Katan tree (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Bleeding Barks of the Chop the bark. Use as napkin. Interview of tree para pa anak

Other natural product used

Scientific name:

Page 40 Filipino name: Langgam Local name: Langgam (Kankana-ey)

Indication Plant part(s) Preparations Direction for Source of Used use and information remarks Abdominal pain Whole insect Get one piece Eat the insect Focused group of insect. directly. discuiion of 4 people

Wounds Whole insect Get one piece Let the insect Focused group of insect, put suck the blood discussion of 4 the insect into from the people the wounds. wounds.

II. TABLE OF DISEASES

Diseases Definition Cause Treatment 1. Fever High temperature of To much exposure to Any of the following: the body, red eyes, the sun feet and hands are 1. Decoction of cold amplaya leaves 2. Decoction of lantana leaves 3. Decoction of herba buena leaves 4. Decoction of oregano leaves 5. Decoction of pansit- pansitan leaves 6. Cold compress

Page 41 using the cold banana stalk 2. Cough Frequent coughing Cold weather, Any of the following: with difficulties in something is eaten breathing, red eyes that cause the 1. Decoction of coughing NPA plant leaves 2. Decoction of lantana leaves 3. Decoction of rosperos leaves 4. Decoction of oregano leaves 5. Decoction of avocado leaves 6. Decoction of heba buena leaves (Fil. damong maria)

3. Diarrhea Frequent discharge of Drinking unboiled Any of the following: watery stool, high water, eating junk body temperature foods, foods are 1. Decoction of spoiled or not clean avocado leaves 2. Decoction of sapang leaves 4. Measles High body Acquired from the air, Bathe with boiled temperature eating of salty food, bayabas leaves, avoid junk food eating salty foods 5. Parasitism Feeling of itchiness of Acquired from the Peel the stem of the anus, low weight, loss brook, junk food young pine tree, eat of appetite the whole stem 6. Skin diseases Feeling of itchiness, Playing ground Bathe using the skin rashes in some decoction leaves of parts of the body, NPA plant swollen wounds 7. Infected wounds Slight fever, swollen Playing ground Any of the following: wounds, skin cut 1. Apply the juice of NPA plant leaves in

Page 42 wounds 2. Get one (1) langgam and let the insect suck the swollen wounds 8. Abdominal pain Pain of the stomach, Eating food exposed Any of the following: slight fever, vomiting under the sun, junk foods, spoiled food 1. Eat the langgam directly 2. Decoction of the seed of sapang 3. Decoction of ampalaya leaves 4. Decoction of makabuhay plant

9. Dysuria Difficulty in urination Can be caught Any of the following: anywhere, “it just happens” 1. Decoction of tanglad plant 2. Decoction of sambong leaves 3. Decoction of pansit- pansitan plant 10. Toothache Pain inside the tooth Eating to much sweet Any of the following: or around the gums food 1. Put a small portion of avocado seed between the teeth 2. Put chopped leaves of pitcher plant between the teeth

Page 43 11. Delayed Absence of regla Eating sour food, low Drink the juice from menstration blood the chopped makabuhay plant 3 times a day

2. HEALERS PROFILE

Ina Dapeng Labanet

She is about 80 years old. Her birth date is unknown. She is a native from Bauko. During the second war, her family moved to Brgy Catengan and decided to stay in the area. She is a widow with two daughters.

According to her, when she was still a kid, she usually had a singaw around her mouth. Her mother used to bring her to the mansip-ok for consultation and medication until she was a babasang.

When she got married, somebody asked her if she wanted to be a mansip-ok but she refused. After several years, another person asked her if by that time, she was willing to be a manghihilot. Again she refused. Until the time she had grandchildren, a lady approached her if she wanted to heal sick children by using only her laway. This time she accepted the offer for the sake of her grandchildren.

Every time that a sick child came to her for help, before touching the sick child, she always says a silent prayer to Apodiyos. She only touches the part of the body where the

Page 44 pain is located by using lana. After doing this, she puts on her laway in the painful part of the body while saying a silent prayer.

She only cures sick children. She cures headache, fever, stomachache, toothache and other sickness among children.

Apo Mariano Donliyen

He is between 76- 79 years old. He is a native of the community. He lives with his one son and grandchildren. He remembered very much that when he was a teenager, he got fracture in his left leg while doing work in the forest. He then went to a man-aagas for help.

The man-aagas asked him to bring a chicken. When he got the chicken, the man-aagas divided the chicken into two parts. The man-aagas kept the half of the chicken and the other half was given to him. After that, the man-aagas told him to cure his fracture by himself. Since then, he started to cure fracture, skin diseases, rayuma and other mucles pain.

He used lana with special leaves from the forest by applying this to the part of the body that is painful. He usually treats his patient 2-3 weeks up to one month. He says a silent prayer before and after doing it.

Brenda Babiaysen

Brenda is a 33 year old married wife with two kids. She came from a clan of healers. She narrated that in 1994, when her older sister went to Mindoro and has been away for almost a year. She felt the power of her older sister to continue her work for the sick and needy people in their community. Then she started to cure sick people with muscle pain, headache, and fracture. She also performed cataract removal and cleaning of the eyes by just using lana and soft stream of ordinary leaves.

She also narrated that sometimes; she can see anitu of death people or sick individual. She prayer directly to Apodiyos before and after the consultation with her patient. She could also feel if the patient is really sick or just testing her ability.

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Gawili Gom-gom-o

He is between 55-60 year old and married with 6 children. He started as a man-aagas since he was a babalo. According to him, he acquired his healing power when he joined a spiritual group in the community. They taught him how to cure common ailments. He treats fracture, muscle pain, abdominal pain and diarrhea.

Felix Victor

Felix is a 37 years old, married and blessed with 8 children. According to him, three years ago, he prayer deeply to Apodiyos for the gift of power to heal. One time a sick man came to him complaining of pain in the legs. He felt the power to touch the painful leg of that man and started to prayer silently. Since then, people in the community and nearby sitio came to him for help.

He treats fever, fracture, rayuma, and abdominal pain. He can also removed death blood that cause abscess inside the body by sucking it directly.

Lola Gayong

According to her daughter, Lola Gayong is about 81-83 years old. Her family is a native of Catengan. She has 3 children. She recalled that she started to cure sickness when her mother dies; she was about forty years old then. They believed that the power of her mother, which was a mansip-ok, was tranfered to her. She can talk to the death spirits; she can cure sickness including headache, abdominal pain, toothache and body pain. She

Page 46 can command the bad spirits to get-away from the sick person. She also believes that the spirit always guides her during consultation with sick people.

Samuel Victor

Samuel is forty-five years old; he came from a family of healer. He still remembers that when he was a child, he use to watch how his relatives perform the healing rituals. When he was about in his mid- 30’s, he prayer to Apodiyos to give him the power to heal so that he can help other people. After a month, he feels that he can already heal sickness. He can cure rayuma, body pain, headache, and abdominal

3. LIST OF INFORMANTS

Name Address Designation

Hon Johnson N. Bantog Besao, Mountain Prov. Municipal mayor Dr Penelope Domogo Bontoc, RHU MHO-Bontoc Catherine Melecio Bontoc, PHO RND-Bontoc Joyce Callisen Besao, RHU PHN- Besao Norma Besao, RHU RHM-Besao Nora Cerilo Besao, RHU RHM-Besao Alice Besao, RHU RHM-Besao Vergie Sagampod Catengan, Besao RHM-Catengan Hon Dondie Babake Catengan, Besao Barangay Captain Nortina Suyam Catengan, Besao Community member Rosalina Bomatay Catengan, Besao Community member Felomina Cais Catengan, Besao Community member Eliza Suyaom Catengan, Besao Community member Carol Bomatay Catengan, Besao Community member Caridad Patil-ao Catengan, Besao Community member Rose Daguyen Catengan, Besao Community member Martina Suyom Catengan, Besao Community member Marlyn Begalan Catengan, Besao Community member Michelle Libbang Catengan, Besao Community member Mary Ann Pacteb Catengan, Besao Community member Norma Victor Catengan, Besao Community member

Page 47 Rose Capa-os Catengan, Besao Community member Luisa Delusen Catengan, Besao Community member Esperanza Labiang Catengan, Besao Community member Mary Odlos Catengan, Besao Community member Inang Dapeng Catengan, Besao Community healer Lola Gayong Catengan, Besao Community healer Felix Victor Catengan, Besao Community healer Brenda Babiay-sen Catengan, Besao Community healer Gawili Gom-gom-o Catengan, Besao Community healer Mariano Dolinyen Catengan, Besao Community healer Samuel Victor Catengan, Besao Community healer Jean Catengan, Besao BHW Cora Catengan, Besao BHW Dorothy Catengan, Besao BHW Elizabeth Catengan, Besao BHW Belen Catengan, Besao BHW Carmen Catengan, Besao Youth member Octavio Catengan, Besao Youth member

Name Address Designation

Moises Catengan, Besao Youth member Alice Catengan, Besao Youth member Frida Catengan, Besao Youth member Vargas Catengan, Besao Youth member Joel Catengan, Besao Youth member Melvina Catengan, Besao Youth member Wilma Catengan, Besao Youth member Susie Alindeg Catengan, Besao Community member Lita Ocden Catengan, Besao Community member Joan Badang Catengan, Besao Community member Rosemarie Dagayen Catengan, Besao Community member Janet Bablete Catengan, Besao Community member Lola Catherine Catengan, Besao Community member Marlyn Danpinas Catengan, Besao Community member Ms. Marsha Banawe Catengan, Besao School Teacher Wilvi Catengan, Besao Children Mike Catengan, Besao Children Macwel Catengan, Besao Children Ariel Catengan, Besao Children Arnel Catengan, Besao Children Joy Catengan, Besao Children Evelyn Catengan, Besao Children

Page 48 Shiela Catengan, Besao Children Siena Catengan, Besao Children

4. LIST OF KANKANA-EY TERMS

ENGLISH FILIPINO KANKANAEY Head Ulo Ulo Hair Buhok Book Face Mukha Lopa Eyes Mata Mata Mouth Bibig Tepec Teeth Ngipin Bab-a Breath Hiningan Menbon-es Hands Kamay Ema Feet Paa Sike Breast Suso Suso Blood Dugo Basa Saliva Laway Tabba Urine Ihi Esbo Stool Tae Taec Nail Kuko Kuko Skin Balat Kudel

Chicken Manok Manok Pig Baboy Beteg Carabao Kalabaw Muwang

Page 49 Dog Aso Aso Cat Pusa Pusa Rat Daga Atot Birds Ibon Ayaw Mosquito Lamok Lamok Fly Langaw La-eg Snake Ahas Oweg Worms Bulate Keang

Days Araw Agew Weeks Linggo Domingo Years Taon Tew-en

ENGLISH FILIPINO KANKANAEY Father Tatay Ama Mother Nanay Ina Grandfather Lolo Alapoy lalaki Grandmother Lola Alapoy babae Son Anak na lalaki Anakay lalaki Daughter Anak na babae Anakay babae Husband Asawang lalaki Asawa Wife Asawang babae Asawa Auntie Tiya Ekit Uncle Tiyo Oliteg Cousin Pinsan Kasinsin

Black Itim Men-ngelet White Puti Pulap Red Pula Mendala Blue Bughaw Asul Yellow Dilaw Amarillio Green Berde Birde

Good morning Magandang umaga Gawis ay wakgat Good afternoon Magandang tanghali Gawis ay masdem Good evening Magandang gabi Gawis ay labi Welcome Tuloy po Umali ka /kayo Thank you Salamat Salamat

Page 50 One Isa Esa Two Dalawa Dua Three Tatlo Tolo Four Apat Epat Five Lima Lima Six Anim Enem Seven Pito Pito Eight Walo Wa-o Nine Siyam Siyam Ten Sampu Simpoo Hundred Daan Gasot Thousand Libo Libo

Soul Kaluluwa Kalalwa Body Katawan Awak God Diyos Apodiyos Goddess Diwata Kabanyan / anitu Nature Kalikasan Naliwas

ENGLISH FILIPINO KANKANAEY Sun Araw Agew Moon Buwan Bu-wan Stars Tala Talaw Clouds Ulap Lebbo-o Shooting star Bulalakaw Bulalakaw Sky Langit Daya Earth Daigdig Batawa

Eat Kumain Mangan Drink Uminom Uminom Plant Magtanim Menmula Harvest Mag-ani Men-ani Wash Mag-hugas Men-ugas Fetch water Mag-igib Mensakdo Rest Pahinga Men-il-leng Wipe Punas Menpunas Boil Pakuluan Paluwagen Clean Linis Nadalos Tired Pagod Nalo-loay Cook Luto Men-ato Read Basa Menbasa Take a bath Maligo Men-amas Sleep Tulog Maseyap Take a walk Maglakad Mandadaan Stop Tigil Isadlong

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Friend Kaibigan Gay-yem Foe Kaaway Kalaban Neighbor Kapitbahay Sagogong Relative Kamag-anak Kabagyan Leader Pinuno Appo Elder brother Kuya Yun-a Elder sister Ate Yun-a Elder people Matanda Alapo

Rich Mayaman Baknang Poor Mahirap Cudo Love Pag-ibig Ayat Hate Galit Kaliligot Cry Iyak Men-aga Sad Malungkot Mansasadot

ENGLISH FILIPINO KANKANAEY Fever Lagnat Perdot Cough Ubo Oyek Diarrhea Pagtatae Boris Cold Sipon Panateng Dysentery Disenterya Boris Malaria Malaria Malaria Wound Sugat Sugat Abdominal pain Sakit ng tiyan Sakit di eges Headache Sakit ng ulo Sakit di ulo Rheumatism Rayuma Naler-ot Skin rash Kamanao Tinea An-an Kisaw Measles Tigdas Kamoras Chicken pox Bulutong Toko Bleeding due to abortion Nakunan Bakos / men-alis Bleeding of wounds Pagdurugo Menbasbasa

House Bahay Ba-ey Window Bintana Tawa Floor Sahig Det-a Roof Bubong Bubong Door Pinto Sigpan Room Silid Kuwarto Toilet Palikuran Kasilyas

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East Silangan Balaan di -agiw West Kanluran Laod North Hilaga Abagatan South Timog Amyanan Upstream Ilaya Wantundo Downstream Ibaba Nag-web

Dirty Madumi Kandodogis Good Mabuti Gawis Bad Masama Madi Cold Malamig Mensekaw Hot Mainit Men-along Big Malaki Dak-kel Small Maliit Kit-koy Thin Manipis Naempis Thick Makapal Nakoskol

ENGLISH FILIPINO KANKANAEY Root Ugat Lamot Leaf Dahon Balong Flower Bulaklak Sabung Seed Buto Bokkel Unhusked rice Palay Pagey Hushed rice Bigas Bagos Cooked rice Sinaing Inapoy Gruel Nauyong Rice water Lugaw Nilugaw Fruits Prutas Begas

Wind Hangin Dagem Lightning Kidlat Kimat Thunder Kulog Kudo Water Tubig Damun Rain Ulan Udan Spring Bukal Ub-bong Brook Batis Desik River Ilog Ginawang Mountain Bundok Bilig Farm Bukid Payem Forest Gubat Pagpag Rock Bato Bato Wood Kahoy Haew

Page 53 Typhoon Bagyo Lemlem Flood Baha Layos Canal Kanal Kitang Lake Lawa Buyeng Well Balon Bubon

Banana Saging Ba-at Coconut Niyog Niyog Papaya Papaya Apaya Weed Damo Luclom / lu-ot Plant Tanim Mula Sweet potato Kamote Ubi Yam Pising Onion Sibuyas Sibuyas Squash Kalabasa Kombasa Salt Asin Asin Sugar Asukal Asul

ENGLISH FILIPINO KANKANAEY Cooking oil Mantika Mantika Meat Karne Sida Fish Isda Ikan / lamas Honey Pulot Dilo Cassava Kamoteng kahoy Pad-pad-di

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Fig. 1 The research study site, Barangay Catengan, Besao, Mountain Province

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Fig. 2 Barangay Catengan Elementary School

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Fig. 3 Busaos children

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Fig.4. Inang Dapeng Labanet , a mansip-ok

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Fig. 5 Brenda Babiaysen, a man-aagas . Attending to the eye problem of the researcher

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Fig.6 Apo Mariano Donliyen, a man-aagas with the researcher

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Fig. 7 Two male man-aagas, attending to a rheumatic patient

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Fig. 8 Busaos children in front of a dap-ay

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Fig. 9 Two Busaos youth

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Fig. 10 Barangay Catengan at dusk

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